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21.6 The Story of Croesus

Figure 270

Figure 270: Map — Median and Second Babylonian Empires

Map showing the relation of the Median and Second Babylonian (Chaldean) Empires in the reign of Nebuchadnezzar the Great.

But one monarch in the world was alive to the threat of the new power that lay in the hands of Cyrus. This was Croesus, the Lydian king. His son had been killed in a very tragic manner, which Herodotus relates, but which we will not describe here. Says Herodotus:

«For two years then, Croesus remained quiet in great mourning, because he was deprived of his son; but after this period of time, the overthrowing of the rule of the son of Cyaxares by Cyrus, and the growing greatness of the Persians, caused Croesus to cease from his mourning, and led him to a care of cutting short the power of the Persians if by any means he might, while yet it was in growth and before they should have become great».

He then made trial of the various oracles.

«To the Lydians who were to carry these gifts to the temples Croesus gave charge that they should ask the Oracles this question: whether Croesus should march against the Persians, and, if so, whether he should join with himself any army of men as his friends. And when the Lydians had arrived at the places to which they had been sent and had dedicated the votive offerings, they inquired of the Oracles, and said: ‘Croesus, king of the Lydians and of other nations, considering that these are the only true Oracles among men, presents to you gifts such as your revelations deserve, and asks you again now whether he shall march against the Persians, and, if so, whether he shall join with himself any army of men as allies.’ They inquired thus, and the answers of both the Oracles agreed in one, declaring to Croesus that if he should march against the Persians he should destroy a great empire. . . . So when the answers were brought back and Croesus heard them, he was delighted with the Oracles, and expecting that he would certainly destroy the kingdom of Cyrus, he sent again to Pytho, and presented to the men of Delphi, having ascertained the number of them, two staters of gold for each man: and in return for this the Delphians gave to Croesus and to the Lydians precedence in consulting the Oracle and freedom from all payments, and the right to front seats at the games, with this privilege also for all time, that any one of them who wished should be allowed to become a citizen of Delphi».

So Croesus made a defensive alliance both with the Lacedemonians and the Egyptians. And Herodotus continues,

«while Croesus was preparing to march against the Persians, one of the Lydians, who even before this time was thought to be a wise man, but in consequence of this opinion got a very great name for wisdom among the Lydians, advised Croesus as follows: ‘0 king, thou art preparing to march against men who wear breeches of leather, and the rest of their clothing is of leather also; and they eat food not such as they desire, but such as they can obtain, dwelling in a land which is rugged; and, moreover, they make no use of wine but drink water; and no figs have they for dessert, nor any other good thing. On the one hand, if thou shalt overcome them, what wilt thou take away from them, seeing they have nothing and, on the other hand, if thou shalt be overcome, consider how many good things thou wilt lose; for once having tasted our good things, they will cling to them fast, and it will not be possible to drive them away. I, for my own part, feel gratitude to the gods that they do not put it into the minds of the Persians to march against the Lydians.’ Thus he spoke not persuading Croesus; for it is true indeed that the Persians before they subdued the Lydians had no luxury nor any good thing».

Croesus and Cyrus fought an indecisive battle at Pteria, from which Croesus retreated. Cyrus followed him up, and he gave battle outside his capital town of Sardis. The chief strength of the Lydians lay in their cavalry; they were excellent, if undisciplined, horsemen, and fought with long spears.

«Cyrus, when he saw the Lydians being arrayed for battle, fearing their horsemen, did on the suggestion of Harpagos, a Mede, as follows: All the camels which were in the train of his army carrying provisions and baggage he gathered together and he took off their burdens and set men upon them provided with the equipment of cavalry; and, having thus, furnished them, forth be appointed them to go in front of the rest of the army towards the horsemen of Croesus; and after the camel-troop he ordered the infantry to follow; and behind the infantry he placed his whole force of cavalry. Then, when all his men had been placed in their several positions, he charged them to spare none of the other Lydians, slaying all who might come in their way, but Croesus himself they were not to slay, not even if be should make resistance when he was being captured. Such was his charge: and be set the camels opposite the horsemen for this reason–because the horse has a fear of the camel and cannot endure either to see his form or to scent his smell: for this reason then the trick, had been devised, in order that the cavalry of Croesus might be useless, that very force wherewith the Lydian king was expecting most to shine. And as they were coming together to the battle, so soon as the horses scented the camels and saw them, they turned away back, and the hopes of Croesus were at once brought to nought».

In fourteen days Sardis was stormed and Croesus taken prisoner. . . .

«So the Persians having taken him brought him into the presence of Cyrus; and be piled up a great pyre and caused Croesus to go up upon it bound in fetters, and along with him twice seven sons of Lydians, whether it was that he meant to dedicate this offering as first-fruits of his victory to some god, or whether be desired to fulfil a vow, or else had heard that Croesus was a god-fearing man, and so caused him to go up on the pyre because he wished to know if any one of the divine powers would save him, so that he should not be burnt alive. He, they say, did this; but to Croesus as he stood upon the pyre there came, although he was in such evil ease, a memory of the saying of Solon, how he had said with divine inspiration that no one of the living might be called happy. And when this thought came into his mind, they say that he sighed deeply and groaned aloud, having been for long silent, and three times he uttered the name of Solon. Hearing this, Cyrus bade the interpreters ask Croesus who was this person on whom he called; and they came near and asked. And Croesus for a time, it is said, kept silence when he was asked this, but afterwards, being pressed, he said: ‘One whom more than much wealth I should have desired to have speech with all monarchs.’ Then, since his words were of doubtful import, they asked again of that which he said; and as they were urgent with him and gave him no peace, he told how once Solon, an Athenian, had come and having inspected all his wealth had made light of it, with such and such words; and how all had turned out for him according as Solon had said, not speaking at all especially with a view to Croesus himself, but with a view to the whole human race, and especially those who seem to themselves to be happy men. And while Croesus related these things, already the pyre was lighted and the edges of it round about were burning. Then they say that Cyrus, hearing from the interpreters what Croesus had said, changed his purpose and considered that he himself also was but a man, and that he was delivering another man, who had been not inferior to himself in felicity, alive to the fire; and, moreover, he feared the requital, and reflected that there was nothing of that which men possessed which was secure; therefore, they say, he ordered them to extinguish as quickly as possible the fire that was burning, and to bring down Croesus and those who were with him from the pyre; and they, using endeavours, were not able now to get the mastery of the flames. Then it is related by the Lydians that Croesus, having learned how Cyrus had changed his mind, and seeing that every one was trying to put out the fire, but that they were no longer able to check it, cried aloud, entreating Apollo that if any gift had ever been given by him which was acceptable to the god, he would come to his aid and rescue him from the evil which was now upon him. So he with tears entreated the god, and suddenly, they say, after clear sky and calm weather clouds gathered and a storm burst, and it rained with a very violent shower, and the pyre was extinguished.

«Then Cyrus, having perceived that Croesus was a lover of the gods and a good man, caused him to be brought down from the pyre and asked him as follows: ‘Croesus, tell me who of all men was it who persuaded thee to march upon my land and so to become an enemy to me instead of a friend?’ And be said: ‘0 king, I did this to thy felicity and to my own misfortune, and the causer of this was the god of the Hellenes, who incited me to march with my army. For no one is so senseless as to choose of his own will war rather than peace, since in peace the sons bury their fathers, but in war the fathers bury their sons. But it was pleasing, I suppose, to the divine powers that these things should come to pass thus.’»

So Croesus became a councillor of Cyrus, and lived in Babylon. When Lydia was subdued, Cyrus turned his attention to Nabonidus in Babylon. He defeated the Babylonian army, under Belshazzar, outside Babylon, and then laid siege to the town. He entered the town (538 B.C.), probably as we have already suggested, with the connivance of the priests of Bel.

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